0/0
前往频道在 Telegram
0/0 = undefined A labyrinth of ideas, A diary of curiosities Bot: @contactzero_bot
显示更多📈 Telegram 频道 0/0 的分析概览
频道 0/0 (@error0error) 阿拉伯语 语言赛道中的 是活跃参与者。目前社区聚集了 10 920 名订阅者，在 宗教与灵性 类别中位列第 8 228，并在 沙特阿拉伯 地区排名第 6 909 位。
📊 受众指标与增长动态
自 невідомо 创建以来，项目保持高速增长，吸引了 10 920 名订阅者。
根据 28 八月, 2026 的最新数据，频道保持稳定运转。过去 30 天订阅人数变化为 176，过去 24 小时变化为 7，整体触达仍然可观。
- 认证状态： 未认证
- 互动率 (ER)： 平均受众互动率为 17.73%。内容发布后 24 小时内通常能获得 5.81% 的反应，占订阅者总量。
- 帖子覆盖： 每篇帖子平均可获得 1 936 次浏览，首日通常累积 634 次浏览。
- 互动与反馈： 受众积极参与，单帖平均反应数为 0。
- 主题关注点： 内容集中在 مُشَاعَرَة, رَجُل, ظِلّ, نِسَاءَة, اِبن 等核心主题上。
📝 描述与内容策略
作者将该频道定位为表达主观观点的平台：
“0/0 = undefined
A labyrinth of ideas,
A diary of curiosities
Bot: @contactzero_bot”
凭借高频更新（最新数据采集于 29 八月, 2026），频道始终保持新鲜度与高覆盖。分析显示受众积极互动，使其成为 宗教与灵性 类别中的关键影响点。
10 920
订阅者
+724 小时
+427 天
+17630 天
帖子存档
10 925
Repost from N/a
ملخص الأحداث:
سيد فرقد صعّد 2 من جماعته سواهم معصومين
علاوي الچايچي صار الله
المهدي طلع ميت
10 925
Repost from N/a
صارلي يومين اشوف مناظرة فرقد القزويني وية جماعة أحمد الحسن مدري ياهو... كمية الضحك والكفران رهيبة
10 925
Repost from Out of Season
The 21st century makes romantic moods unaffordable. The fatherland is reduced to a rumor; religion and culture to by-products of the technological horizon. Worse, The family has thinned into a cold contract. Calculation reigns supreme. It's austere and irrefutable. One feels the cold not upon the skin, but in the marrow.
10 925
The Cartesian idea of a disembodied mind may well have been the source, by the middle of the twentieth century, for the metaphor of mind as software program. In fact, if mind can be separated from body, perhaps one can try to understand it without any appeal to neurobiology, without any need to be influenced by knowledge of neuroanatomy, neurophysiology, and neurochemistry. Interestingly and paradoxically, many cognitive scientists who believe they can investigate the mind without recourse to neurobiology would not consider themselves dualists.
— Descartes' Error, by Antonio Damasio
10 925
The Cartesian idea of a disembodied mind may well have been the source, by the middle of the twentieth century, for the metaphor of mind as software program. In fact, if mind can be separated from body, perhaps one can try to understand it without any appeal to neurobiology, without any need to be influenced by knowledge of neuroanatomy, neurophysiology, and neurochemistry. Interestingly and paradoxically, many cognitive scientists who believe they can investigate the mind without recourse to neurobiology would not consider themselves dualists.
10 925
This is Descartes’ error: the abyssal separation between body and mind, between the sizable, dimensioned, mechanically operated, infinitely divisible body stuff, on the one hand, and the unsizable, undimensioned, un-pushpullable, nondivisible mind stuff; the suggestion that reasoning, and moral judgment, and the suffering that comes from physical pain or emotional upheaval might exist separately from the body. Specifically: the separation of the most refined operations of mind from the structure and operation of a biological organism.
10 925
What worries me is the acceptance of the importance of feelings without any effort to understand their complex biological and sociocultural machinery. The best example of this attitude can be found in the attempt to explain bruised feelings or irrational behavior by appealing to surface social causes or the action of neurotransmitters, two explanations that pervade the social discourse as presented in the visual and printed media; and in the attempt to correct personal and social problems with medical and nonmedical drugs. It is precisely this lack of understanding of the nature of feelings and reason (one of the hallmarks of the “culture of complaint”) that is cause for alarm.
— Descartes' Error
10 925
In other words, nothing in my formulation urges acceptance of things as they are. I must emphasize this point, since the mention of feelings often conjures up an image of self-oriented concern, of disregard for the world around, and of tolerance for relaxed standards of intellectual performance. That is, in effect, the very opposite of my view, and one less worry for those who, like the molecular biologist Gunther Stent, have been concerned, justly, that the overvaluing of feelings might result in less determination to uphold the Faustian contract that has brought progress to humanity.
— Descartes' Error
10 925
Knowing about the relevance of feelings in the processes of reason does not suggest that reason is less important than feelings, that it should take a backseat to them or that it should be less cultivated. On the contrary, taking stock of the pervasive role of feelings may give us a chance of enhancing their positive effects and reducing their potential harm. Specifically, without diminishing the orienting value of normal feelings, one would want to protect reason from the weakness that abnormal feelings or the manipulation of normal feelings can introduce in the process of planning and deciding.
